• 건축사
• /
• 통권456호
• /
• pp.14-15
• /
• 2007

• 한국콘텐츠학회논문지
• /
• 제15권8호
• /
• pp.434-447
• /
• 2015

본 연구의 목적은 교회 안팎에서 사용되고 있는 카리스마와 영성의 인과관계를 통하여 교회 공동체의 영향력과 리더십의 미래를 고찰하고자 한다. 연구결과 첫째 목회자의 카리스마리더십은 일반성도들의 영성 즉 하나님과의 관계의 하위요소인 양육, 기도, 전도, 제자도, 지도자에 영향을 미치며 중요한 요인으로 나타났다. 둘째 목회자의 카리스마리더십은 일반성도들의 영성 즉 사람들과의 관계의 하위요소인 양육, 기도, 전도, 제자도, 지도자에 영향을 미치며 중요한 요인이다.

• 한국생물공학회:학술대회논문집
• /
• 한국생물공학회 2005년도 생물공학의 동향(XVII)
• /
• pp.730-734
• /
• 2005

본 연구에서는 광섬유 산소센서를 기반으로 글루코오스 모니터링용 FIA 시스템을 개발하였다. 운반용액의 낮은 유속에서도 검출가능 하였으며, 산소전극을 이용한 글루코오스-FIA 시스템보다 넓은 범위의 글루코오스 농도를 검출할 수 있었다. 향후, 광섬유 센서를 이용하여 생물반응기에서 기질로 사용되는 글루코오스뿐만 아니라 용존산소, pH, $CO_2$와 같이 다양한 인자들의 모니터링 시스템을 개발하고자 한다.

• 복식문화연구
• /
• 제7권1호
• /
• pp.68-81
• /
• 1999

This paper makes a report of Shaman\`s ritual performed among Korean resiednts in Japan as socio-historical facts, and this also examines the symbolic meanings of Shamans\` costumes. The results are as follows ; 1) At the ritual of Jungsip-Wang Maji, Shamans wear Gwandae, Kunbok, Jangsam, Durumaki, and Chima-jugori. These costumes show that their wearers are priests and gods at the same time. 2) The reason why Simbang performs the ritual in different costumes at different Jaechas is that each object-god needs different costumes to represent its different character. 3) Shamans\` instruments consist of musical instruments and other instruments. Among the musical instruments are such percussions as Buk, Jing, Janggo and Sulsae. Among other insttruments are Sindo, Sanban and Yoryung. 4)Shamans think that the musical instruments have magic powers to drive out minor demons and invite gods. Sindo, Sanban and Yoryung are thought to be the symbolic instruments representing god\`s will.

• 한국실내디자인학회논문집
• /
• 제39호
• /
• pp.3-11
• /
• 2003

The attempt to find the origin of Post-modern aesthetics from the Middle Ages is easy to perceive the thinking system of contemporary design. The Middle Ages showed that things and God's relation were symbolized all things were connected with analogical ideas as mysticism(alchemy, gnosticism), and God's world was represented with the metaphor. While the hybrid style of Post-modern architecture expressed that the rationalism was opposed to Ideology, partly, the idea of irrational with mysterious, also unscientific with analogical discourse . And the Symbolism of Post-Modern Design is means of popular Communication. Exactly, the common feature of ideology with pre-rationalism and anti-rationalism are against the dominated ideology in present. In conclusion, the relation of significancy effect In Chaos and In composition can be considered inspirational source historically.

• 대순사상과 동아시아종교
• /
• 제3권2호
• /
• pp.145-146
• /
• 2024

• 대한전자공학회:학술대회논문집
• /
• 대한전자공학회 2005년도 추계종합학술대회
• /
• pp.755-758
• /
• 2005

This paper describes the novel immunoassay sensing system for a portable clinical diagnosis system. It consists of a bead cage reactor and a CMOS integrated biosensor. It showed the simple and easy antibody coating method on beads by flow-through avidin biotin complex technology in a microfluidic device. It showed just 90 nL sample consumption and good result for the application of alpha feto protein. The bead cage reactor has the role of the antibody coating, antigen binding and enzyme linking for the electrochemical sensing method. The CMOS biosensor consists of ISFET (ion selective field effect transistor) biosensor and temperature sensor for detecting pH that is the byproduct of enzyme reaction. The sensitivity is 8 $kHz/^{\circ}C$ in a temperature sensor and 33 mV/pH in a pH sensor. After filling the 15 um polystyrene beads in bead cage, antibody flowed and reacted to beads. Subsequently, the biotinylated antigen flowed and bound to the antibody and GOD (glucose oxidase)-avidin conjugate flowed and reacted to the biotin of the biotinylated antigen. After this reaction process, glucose solution flowed and reacted to the GOD on beads. The hydrogen was generated by glucose-GOD reaction. And it was detected by the pH sensor.

• 한국조경학회지
• /
• 제26권1호
• /
• pp.21-27
• /
• 1998

According to the Samkuk Saki(History of Three Nations), An-ap pond was constructed in the 14th year of the reign of King Mun-$\mu$ But this period precedes the unification of Shilla(in the 16th year the reign of king Mun-mu) and Shilla was at war. Therefore I suppose the 16th year of the King's reign is just the time of the commencement of the construction of the pond. But the real construction had not been started before the 16th year of the King's reign, after the unification of the three nations into Shilla Dynasty. Another record of making a larger pond(the 19th year of the reign of king Kyung-duk) may signify the enlargement of the very pond that had been built the 16th year of King Mun-mu's reign. Korean traditional belief was the belief in the Dragon, the Mountain God, and the Heavenly God and these was deeply rooted in the Royal family and perhaps had influenced the building of An-ap pond. Namely it is explained that Em-hae Jun sympolizes the An-ap pond itself as the sea and the Dragon lived in the sea and also the mountain built in the East bank of An-ap pond is related to the Mountain God. And also Taoism's Sin Sun Sa-Sang(Paradise philosophy) had influenced the building of the three legendary immortal islands, called Yong Ju, Bang-Jang, Bong-Rae in the An-ap pond. It is supposed that the age of An-ap pond from the above mentioned facts and inferences and we can also understand the influence of the Royal family customs on the building of An-ap pond. The inscriptions on the vessels and architectural accessories suggest us the influence of the Royal family customs on the construction of An-ap pond.

• 대한간호학회지
• /
• 제47권2호
• /
• pp.242-256
• /
• 2017

Purpose: This study was done to clarify attributes, antecedents, and consequences of spirituality. Methods: Rodgers's evolutionary concept analysis was used to analyze fifty seven studies from the literature related to spirituality as it appears in systematic literature reviews of theology, medicine, counseling & psychology, social welfare, and nursing. Results: Spirituality was found to consist of two dimensions and eight attributes: 1) vertical dimension: 'intimacy and connectedness with God' and 'holy life and belief', 2) horizontal dimension: 'self-transcendence', 'meaning and purpose in life', 'self-integration', and 'self-creativity' in relationship with self, 'connectedness' and 'trust' in relationship with others neighbors nature. Antecedents of spirituality were socio-demographic, religious, psychological, and health related characteristics. Consequences of spirituality were positive and negative. Being positive included 'life centered on God' in vertical dimension, and among horizontal dimension 'joy', 'hope', 'wellness', 'inner peace', and 'self-actualization' in relationship with self, 'doing in love' and 'extended life toward neighbors and the world' in relationship with others neighbors nature. Being negative was defined as having 'guilt', 'inner conflict', 'loneliness', and 'spiritual distress'. Facilitators of spirituality were stressful life events and experiences. Conclusion: Spirituality is a multidimensional concept. Unchangeable attributes of spirituality are 'connectedness with God', 'self-transcendence', 'meaning of life' and 'connectedness with others nature'. Unchangeable consequences of spirituality are 'joy' and 'hope'. The findings suggest that the dimensional framework of spirituality can be used to assess the current spiritual state of patients. Based on these results, the development of a Korean version of the scale measuring spirituality is recommended.

• Asian Pacific Journal of Cancer Prevention
• /
• 제15권21호
• /
• pp.9191-9197
• /
• 2014

The aims of this study were to assess whether Indonesian women with breast cancer havea higher external health locus of control (HLC) than healthy women, and to explore the association between HLC and symptoms of anxiety and depression. In this study, 120 consecutive women with breast cancer were recruited at the outpatient surgical oncology clinic at the Hasan Sadikin Hospital in Bandung. One hundred and twenty two healthy women were recruited from the Bandung area as controls. A standard demographic form, Form C of the Multidimensional Health Locus of Control, as well as the Hospital Anxiety and Depression Scale and patients' medical records were used. Data were analyzed using descriptive statistics, t-test, Pearson's correlation, MANOVA and multiple linear regressions. Women with breast cancer had higher scores on all external HLC subscales, i.e. chance, doctor, powerful others and God, and lower internal HLC compared to healthy women. High God LHC scores were associated with a high level of anxiety (${\beta}=0.21$, p<0.05), whereas none of the HLC subscales were associated with depression. Our results suggest that women with breast cancer tend to have high external HLC, while healthy women tend to have high internal HLC. A strong belief in an external source of control, i.e. God, might be negatively associated with patient emotional adjustment. Further research is needed to give an insight into the direction of this association.